Rulings and Issues of Adhan
(1) Literal and Terminological Meaning of Adhan
“Adhan” is an Arabic word, which in the lexicon means “announcement” or “giving news,”
and in the same sense, Allah Almighty says:
و أذان من اللہ ورسولہ ۔
“There is a message from Allah and His Messenger.”
In the Shariah terminology, Adhan is called the announcement of the time of prayer through known words established from the Prophet Muhammad (peace be upon him).
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(2) When and How the Adhan Became Obligatory:
According to the preferred opinion of the scholars, Adhan was made obligatory in Madinah Munawwarah in the first year of Hijrah.
◈ Hafiz Ibn Hajar (may Allah have mercy on him) states:
Among the scholars, there is a difference of opinion regarding in which year the Adhan was made obligatory. The stronger view is that it was made obligatory in the first year of Hijrah, and it is also said that it was made obligatory in the second year of Hijrah.
Abdullah bin Umar (may Allah be pleased with them both) narrates that when the Muslims arrived in Madinah Munawwarah, they would estimate the time for prayer and gather for it; until then, there was no announcement for the prayer. One day, the Companions (may Allah be pleased with them) discussed how to announce the prayer times. Some suggested ringing a bell like the Christians, others said to blow a horn like the Jews. Umar (may Allah be pleased with him) said: Why not appoint someone to announce the prayer? Then the Messenger of Allah (peace and blessings be upon him) said: O Bilal! Stand up and announce the prayer.
Abdullah bin Zaid (may Allah be pleased with him) narrates that when the Messenger of Allah (peace be upon him) ordered the making of a bell to announce the prayer, I saw a person in a dream holding a bell in his hand. I asked him: O servant of Allah! Will you sell this bell? He asked me, what will you do with this bell? I said: We will call people to prayer with it. He said: Shall I tell you something better than this? I said: Why not?
The person said:
الله اكبر ، الله كبر ، الله اكبر الله اكبر ، أشهد أن لا اله الا الله ، أشهد أن لا اله الا الله، أشهد أن محمدا رسول الله ، أشهد أن محمدا رسول الله ، حى على الصلاة ، حي على الصلاة ، حي على الفلاح ، حي على الفلاح ، الله اكبر الله اكبر ، لا اله الا الله
Abdullah bin Zaid (may Allah be pleased with him) says: Then that person moved a little away from me and said: When you establish the prayer, say this:
الله اكبر ، الله اكبر ، أشهد أن لا اله الا الله ، أشهد أن محمدا رسول الله ، حى على الصلاة ، حي على الفلاح ، قد قامت الصلاة ، قد قامت الصلاة ، الله اكبر الله اكبر لا اله الا الله
Abdullah bin Zaid (may Allah be pleased with him) says that when morning came, I went to the Messenger of Allah (peace be upon him) and narrated the dream I had seen. He (peace be upon him) said: God willing, this dream is true. Stand with Bilal and tell him the words you saw in the dream so that he may call the Adhan, for his voice is louder than yours. Abdullah bin Zaid says that I stood with Bilal, I kept telling him the words of the Adhan and he kept calling out. Umar bin Khattab (may Allah be pleased with him) heard the sound of the Adhan while he was in his house, so he quickly pulled his cloak and came out, saying: O Messenger of Allah! By the One Who sent you with the truth, I saw the same in a dream. Upon hearing this, the Messenger of Allah (peace be upon him) said: “Praise be to Allah alone.”
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(3) Virtues of Adhan:
Adhan is a great act of charity and a magnificent good deed. Allah has placed immense reward and blessings upon it, as Abu Hurairah (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) said:
لو يعلم الناس مافى النداء و الصف الأول ثم لم يجدوا الا أن يستهموا عليه لاستهموا و لو يعلمون ما فى التهجير لاستبقوا اليه ولو يعلمون ما فى العتمة و الصبح لاتوهما و لو حبوا
If people knew the reward of Adhan and the first row, they would surely draw lots for it; and if they knew the virtue of going early for prayer, they would race to it; and if they knew the virtue of Isha and Fajr prayers, they would come to them even if they had to crawl.
Many virtues of the Adhan and the Mu’adhdhin have been established from the Prophet Muhammad ﷺ. Below, we mention some of these virtues:
● On the Day of Judgment, every creature will bear witness for the Mu’adhdhin:
Abu Saeed Khudri (may Allah be pleased with him) narrates that the Prophet Muhammad ﷺ said:
فانه لا يسمع مدى صوت المؤذن جن ولا انس الا شهد له يوم القيامة
“The voice of the Mu’adhdhin is heard by jinn, humans, and whatever else hears it, and on the Day of Judgment, it will bear witness for him.”
● On the Day of Judgment, the necks of those who give the Adhan will be long:
On the Day of Judgment, the necks of those who give the Adhan will be long, عند اللہ indicating their distinguished status and high rank.
As Muawiyah (may Allah be pleased with him) narrates, I heard the Prophet Muhammad ﷺ say:
المؤذنون أطول الناس أعناقا يوم القيامة
On the Day of Judgment, the necks of those who give the Adhan will be long (meaning they will be distinguished because of glorifying Allah’s name).
● Wherever the voice of the Mu’adhin reaches, the sins of that place are forgiven, and every worshiper who prays along with him receives equal reward:
Bara bin Azib narrates that the Messenger of Allah (peace be upon him) said:
ان الله و ملائكته يصلون على الصف المقدم و المؤذن يغفر له بمد صوته و يصدقه من سمعه من رطب و يابس و له مثل أجر من صلى معه
Indeed, Allah sends mercy upon those in the first row, and His angels pray for mercy for them. The sins of the Mu’adhin are forgiven wherever his voice reaches, and every living and non-living being that hears his voice confirms it, and he receives the reward equal to every worshiper who prays with him.
● Those who give the Adhan benefit from the supplication of the Messenger of Allah (peace be upon him):
الامام ضامن و المؤذن موتمن اللهم أرشد الأئمة واغفر للمؤذنين
“The Imam is the one in charge, and the Mu’adhin is trustworthy. O Allah! Guide the Imams and forgive the Mu’adhins.”
● Through the call to prayer (Adhan), sins are forgiven and a Muslim servant is granted entry into Paradise:
Uqbah bin Amir رضي الله عنه narrates that he heard the Messenger of Allah صلی اللہ علیہ وسلم say:
يعجب ربك من راعى غنم فى راس شظية بجبل يؤذن بالصلاة ويصلى فيقول: الله – عز وجل – انظروا الى عبدى هذا يؤذن و يقيم يخاف منى فقد غفرت لعبدى و أدخلته الجنة
Your Lord is pleased with the shepherd of goats who lives on the top of a mountain and gives the Adhan and prays. Allah Almighty (to the angels) says, “Look at My servant who gives the Adhan and says the Iqamah out of fear of Me. I have forgiven My servant and admitted him into Paradise.”
Abu Hurairah رضي الله عنه narrates that we were with the Messenger of Allah صلی اللہ علیہ وسلم when Bilal رضي الله عنه stood and gave the Adhan. When he finished, the Messenger of Allah صلی اللہ علیہ وسلم said: “Whoever sincerely says these words with certainty will enter Paradise.”
● Whoever gave the Adhan for twelve years, Paradise became obligatory for him:
Abdullah bin Umar رضي الله عنهما narrates that the Messenger of Allah صلی اللہ علیہ وسلم said:
من أذن ثنتى عشرة سنة وجبت له الجنة و كتب له بكل أذان ستون حسنة و بكل اقامة ثلاثون حسنة
Whoever gave the Adhan for twelve years, Paradise became obligatory for him, and for every Adhan, sixty good deeds were recorded for him, and for every Iqamah, thirty good deeds were recorded.
● The call to prayer (Adhan) is a means of protection from the fire of Hell:
Anas bin Malik (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) heard a man saying الله اكبر ، الله اكبر during one of his journeys, and the Prophet (peace be upon him) said: He is upon the natural disposition (fitrah). Then when the man said أشهد لا اله الا الله, the Prophet (peace be upon him) said: He has come out of Hell. People approached this man, and he was a goatherd. When the time for prayer came, he stood up and began to give the Adhan.
● When the call to prayer (Adhan) is heard, Satan runs away.
Abu Huraira (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) said:
اذا نودي للصلاة أدبر الشيطان له ضراط حتى لا يسمع التاذين فاذا قضى النداء أقبل حتى اذا ثو ب للصلاة أدبر حتى اذا قضى التثويب أقبل حتى يخطر بين المرء و نفسه يقول: اذكر كذا اذكر كذا لما لم يكن يذكر حتى يظل الرجل لا يدرى كم صلى
When the Adhan is called for prayer, Satan expels air from his mouth, turns his back, and runs away so that he does not hear the Adhan. When the Adhan ends, he returns. Then, when the Takbir is said, he again turns his back and runs away. When the Takbir ends, he returns to whisper doubts into the person’s heart, saying, “Remember this thing, remember that thing,” things that the person never used to remember, until the person does not know how many prayers he has performed.
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(4) The ruling on Adhan:
Adhan is a communal obligation (Fard Kifayah) upon men for the five daily prayers and Jumu’ah, excluding women. If some people perform it, the rest are absolved of sin, but if no one in the settlement gives the Adhan, then all are sinful. The evidence for this is the narration of Malik bin Huwairith that the Prophet صلى الله عليه وسلم said:
فاذا حضرت الصلاة فليؤذن لكم أحدكم . . . . . .
When the time for prayer comes, let one person give the Adhan.
The Prophet’s statement that (let one person give the Adhan) is evidence that Adhan is a communal obligation (Fard Kifayah).
(5) Words of the Adhan:
الله اكبر ، الله كبر ، الله اكبر ، الله اكبر ، أشهد أن لا اله الا الله ، أشهد أن لا اله الا الله، أشهد أن محمدا رسول الله ، أشهد أن
محمدا رسول الله ، حى على الصلاة ، حي على الصلاة ، حي على
الفلاح ، حي على الفلاح ، الله اكبر ، الله اكبر ، لا اله الا الله
Allah is the Greatest, Allah is the Greatest, Allah is the Greatest, Allah is the Greatest, I bear witness that there is no true deity except Allah, I bear witness that there is no true deity except Allah, I bear witness that Muhammad (peace be upon him) is the Messenger of Allah, I bear witness that Muhammad (peace be upon him) is the Messenger of Allah, Come to prayer, Come to prayer. Come to success, Come to success. Allah is the Greatest, Allah is the Greatest. There is no true deity except Allah.
● Double Adhan:
Saying the four words of testimony in the Adhan first in a low voice and then again in a loud voice is called Tarjeeh.
Abu Mahdhurah رضي الله عنه narrates that the Messenger of Allah صلى الله عليه وسلم personally taught me the Adhan, then he صلى الله عليه وسلم said: Say the Adhan like this:
الله اكبر ، الله كبر ، الله اكبر ، الله اكبر ، أشهد أن لا اله الا الله ، أشهد أن لا اله الا الله أشهد أن محمدا رسول الله ، أشهد أن محمدا رسول الله, (then say it twice loudly) أشهد أن لا اله الا الله ، أشهد أن لا اله الا الله، أشهد أن محمدا رسول الله ، أشهد أن محمدا رسول الله ، حى على الصلاة ، حي على الصلاة ، حي على الفلاح ، حي على الفلاح ، الله اكبر ، الله اكبر ، لا اله الا الله
◈ Sheikh al-Islam Ibn Taymiyyah رحمه الله says:
“In this matter, the correct method is that of the Muhaddithin and those who agree with them, that whatever is proven from the Messenger of Allah صلى الله عليه وسلم is considered permissible, and they do not dislike any of them. When different methods of Adhan and Iqamah are proven from the Messenger of Allah صلى الله عليه وسلم, just like the recitations and Tashahhud, it is not permissible for any Muslim to dislike any Sunnah of the Messenger of Allah صلى الله عليه وسلم which He صلى الله عليه وسلم has prescribed for the Ummah.”
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(6) Giving the Adhan before Fajr:
Giving the Adhan before Fajr is Sunnah so that a sleeping person wakes up, if he wants to fast he can have Suhoor, if Witr prayer remains he can pray it, and the one engaged in Tahajjud can rest a bit and become alert for the Fajr prayer, etc.
As Abdullah bin Mas’ud (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) said:
لا يمنعن أحدكم أو أحدا منكم اذان بلال من سحوره فانه يؤذن أو ينادى بليل ليرجع قائمكم ولينبه نائمكم
No one should stop eating Suhoor upon hearing Bilal’s Adhan because he gives the Adhan at night so that the one who prays Tahajjud finishes Tahajjud and the one who is sleeping wakes up.
◈ Hafiz Ibn Hajar (may Allah have mercy on him) says:
This means that the one who prays Tahajjud returns to his rest so that he rises alert and prepared for the Fajr prayer, or if he wants to fast he can have Suhoor, and similarly the sleeping person wakes up so that he can perform Ghusl etc. and prepare for the Fajr prayer. “
And when Fajr dawn appears, the Adhan for Fajr prayer is given again.
It is preferable that the second Adhan is given by a different person so that people become aware of the difference between the two Adhans by hearing the voices, and also the interval between these two Adhans should be short.
Abdullah bin Umar (may Allah be pleased with them both) narrates that the Messenger of Allah (peace be upon him) had two Mu’adhdhin, one was Bilal and the other was Abdullah bin Umm Maktum (may Allah be pleased with them both). The Messenger of Allah (peace be upon him) said to the Companions (may Allah be pleased with them):
ان بلالا يؤذن بليل فكلوا واشربوا حتى يؤذن ابن أم مكتوم ، قال: و لم يكن بينهما الا أن ينزل هذا و يرقى هذا
Bilal gives the Adhan at night, so upon hearing his Adhan eat and drink until Abdullah bin Umm Maktum gives the Adhan. The narrator says that the only difference between their Adhans was that one would come down after giving the Adhan and the other would ascend to give the Adhan.
◈ Imam Nawawi (may Allah have mercy on him) in his explanation of the mentioned Hadith says:
The meaning of this Hadith is that Bilal (may Allah be pleased with him) gave the Adhan before Fajr, then stayed for supplications etc., then waited for the dawn to approach, and when the dawn was near he would come down and inform Abdullah bin Umm Maktum who would perform ablution and prepare himself and ascend the minaret and start the Adhan as soon as Fajr dawned.
● Adding الصلاة خير من النوم in the Fajr Adhan:
Abu Mahdhurah says that the Messenger of Allah (peace be upon him) taught him the Adhan and said:
فان كان صلاة الصبح قلت: الصلاة خير من النوم ، الصلاة خير من النوم
In the Fajr Adhan, after حي على الفلاح, say these words twice more:
الصلاة خير من النوم، الصلاة خير من النوم
Prayer is better than sleep, prayer is better than sleep.
Anas (may Allah be pleased with him) says that it is Sunnah to say الصلاة خير من النوم after حي على الفلاح in the morning Adhan.
◈ Allama Abdul Aziz bin Baz (may Allah have mercy on him) says:
“The first Adhan mentioned in the Hadith of Abdullah bin Umar (may Allah be pleased with him), which aims to inform people about the approaching time of Fajr prayer, it is not Sunnah to say الصلاة خير من النوم in it, because the time of prayer has not yet entered. And if الصلاة خير من النوم is said in both Adhans, people will become confused. Therefore, الصلاة خير من النوم should only be said in the Adhan given after the dawn of Fajr.”
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(7) Responding to the Adhan:
Responding to the Adhan is Sunnah, not obligatory.
Abdullah bin Amr bin Al-As رضي الله عنه narrates that a person asked the Messenger of Allah صلی اللہ علیہ وسلم, “O Messenger of Allah! The Mu’adhdhin has virtues over us because of giving the Adhan, so tell us an action through which we can also attain those virtues.” The Messenger of Allah صلی اللہ علیہ وسلم said: “You should say the words that he says, and when you finish responding to the Adhan, ask Allah, He will grant you.”
Abu Saeed Khudri (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) said:
اذاسمعتم النداء فقولوا مثل ما يقول المؤذن
When you hear the call to prayer (Adhan), say it as the Mu’adhdhin says.
Umar (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) said:
When the Mu’adhdhin says: “الله اكبر ، الله اكبر” and someone replies: “الله اكبر ، الله اكبر,” then when the Mu’adhdhin says: “اشهد أن لا اله الا الله,” reply: “أشهد أن لا اله الا الله,” then when the Mu’adhdhin says: “أشهد أن محمدا رسول الله,” reply: “أشهد أن محمدا رسول الله,” then when the Mu’adhdhin says: “حى على الصلاة,” reply: “لا حول و لا قوة الا بالله,” then when the Mu’adhdhin says: “حي على الفلاح,” reply: “لا حول ولا قوة الا بالله,” then when the Mu’adhdhin says: “الله اكبر الله اكبر,” reply: “الله اكبر الله اكبر,” then when the Mu’adhdhin says: “لا اله الا الله,” reply: “لا اله الا الله.” Whoever sincerely responds to the words of the Mu’adhdhin will enter Paradise.
Abu Rafi’ narrates that when the Messenger of Allah (peace be upon him) heard the Mu’adhdhin’s voice, he would say it as the Mu’adhdhin said it, until when the Mu’adhdhin reached حي على الصلاة and حي على الفلاح, he would respond with لا حول ولا قوة الا بالله.
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(8) Prayers after Adhan:
After the Adhan, send blessings upon the Prophet صلى الله عليه وسلم and ask Allah for the Wasilah for him.
Abdullah bin Amr bin As رضي الله عنه narrates that he heard the Messenger of Allah صلى الله عليه وسلم say:
اذاسمعتم المؤذن فقولوا مثل ما يقول ثم صلوا على فانه من صلى على صلاة صلى الله عليه بها عشرا ثم سلوا الله لى الوسيلة
When you hear the Mu’adhin’s voice, say as he says, then send blessings upon me, for whoever sends blessings upon me once, Allah sends ten mercies upon him, then ask Allah for the Wasilah for me.
Therefore, after the completion of the Adhan, every Muslim man and woman should recite blessings once, then recite the following prayer and ask Allah for the Wasilah for the Prophet صلى الله عليه وسلم.
اللهم رب هذه الدعوة التامة و الصلاة القائمة آت محمد
الوسيلة والفضيلة وابعثه مقامامحمود الذى وعدته
“Grant Wasilah and honor to Muhammad صلى الله عليه وسلم, the Lord of this entire call (Adhan) and the prayer that will remain until the Day of Judgment, and raise him to the praised station which You have promised him.”
Jabir رضي الله عنه narrates that the Messenger of Allah صلى الله عليه وسلم said:
Whoever hears the Adhan and recites this prayer اللهم رب هذه الدعوة التامة و الصلاة . . . . . .
My intercession becomes obligatory for him on the Day of Judgment.
Sa’d bin Abu Waqqas رضي الله عنه narrates that the Messenger of Allah صلى الله عليه وسلم said:
Whoever hears the Mu’adhin’s Adhan and recites the following prayer, his sins are forgiven.
أشهد أن لا اله الا الله وحده لا شريك له و أن محمدا عبده ورسوله ، رضيت بالله ربا و بمحمد رسولا و بالاسلام دينا
I bear witness that there is no true deity except Allah, He is alone, He has no partner, and Muhammad صلى الله عليه وسلم is His servant and Messenger. I am pleased with Allah as my Lord, with Muhammad صلى الله عليه وسلم as my Messenger, and with Islam as my religion.
Explanation of Wasilah:
Regarding Wasilah, the Messenger of Allah صلى الله عليه وسلم himself said:
فانها منزلة فى الجنة لا تنبغى الا لعبد من عباد الله و أرجو أن أكون أنا هو
Wasilah is a position in Paradise that is only worthy of one servant, and I hope that I am that servant.
From the statement of the Messenger of Allah صلى الله عليه وسلم, it is understood that Wasilah is the name of a high rank in Paradise.
◈ Allama Ibn Kathir رحمه الله says:
Wasilah is the name of a high rank in Paradise; it is the position of the Messenger of Allah صلى الله عليه وسلم and his house in Paradise, and this place in Paradise is very close to the Divine Throne.
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(9) Conditions of Adhan:
There are some conditions for Adhan, on which the validity of Adhan depends. Below we mention these conditions:
First condition: Entry of time
It is a condition for Adhan that it should be given after the time of the prayer has entered. If someone gives Adhan before the time, then that Adhan is not valid. He should give Adhan again after the time of the prayer has entered, so that people know that the first Adhan was incorrect, because Adhan is the announcement of the entry of the time, as the Messenger of Allah ﷺ said:
فاذا حضرت الصلاة فليؤذن لكم أحدكم . . . . . .
When the time for prayer comes, let one give the Adhan.
◈ Allama Ibn al-Mundhir (may Allah have mercy on him) says:
“There is consensus among the scholars that it is Sunnah to give Adhan after the time of the prayer has entered, because the purpose of the legitimacy of Adhan is to announce the time of the prayer. Therefore, giving Adhan before the time is not permissible, because it would nullify the purpose of Adhan.”
Second condition: Order
The words of Adhan should be recited in order, as established from the Messenger of Allah ﷺ. Therefore, if the Mu’adhdhin reverses the words of Adhan, then this Adhan is not valid, because Adhan is an act of worship and every act of worship must be performed in the manner established from the Messenger of Allah ﷺ.
The Messenger of Allah ﷺ said:
من عمل عملا ليس عليه أمرنا فهو رد
Whoever does an action which is not according to our command, then it is rejected and not accepted.
Third condition: To say the words of the Adhan continuously without interruption
The continuity of the Adhan means that the Mu’adhdhin should not make a long pause between the sentences of the Adhan, and if due to coughing, sneezing, or any other reason there is a short pause, then there is no harm in it out of necessity. However, if the pause is long, then due to the loss of the condition of continuity (Muwalat), the Adhan will become invalid. And if during the Adhan, the Mu’adhdhin engages in forbidden speech, for example, insulting someone or saying bad words, then the Adhan will become invalid even if the speech is brief.
◈ Imam Mardawi, may Allah have mercy on him, says:
If there is a long silence or excessive talking or forbidden speech between the sentences of the Adhan, then that Adhan will have no validity.
Fourth condition: The caller to prayer should not make any mistake in the adhan that changes the meaning
◈ Allama Muhammad bin Salih al-Uthaymeen, may Allah have mercy on him, says:
“If the caller to prayer makes a mistake in the adhan that changes the meaning, then that adhan is not valid. For example, if he says: الله اكبار, and if he makes a mistake that does not change the meaning, then the adhan is valid but disliked. For example, if he says: الله اكبر, then the meaning is not changed.”
Fifth condition: The words of the adhan should be according to the Sunnah in number
The caller to prayer should not add or omit any words from the adhan on his own, but should adhere to the words conveyed from the Messenger of Allah, peace and blessings be upon him. If he adds or omits any word on his own, then his adhan is invalid, because the Messenger of Allah, peace and blessings be upon him, said:
من عمل عملا ليس عليه أمرنا فهو رد
Whoever does an action for which we have not given a ruling, it is rejected and not accepted.
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(10) Conditions for the Mu’adhdhin:
There are some conditions for the Mu’adhdhin, upon fulfillment of which the validity of the Adhan depends. We mention these conditions below:
First condition: The Mu’adhdhin must be a Muslim; therefore, the Adhan given by a non-Muslim is not valid.
Second condition: The Mu’adhdhin must be sane, not insane; therefore, the Adhan of an insane person is not valid because he is exempt from the responsibility of worship.
Third condition: Must be of discernment: that is, must have reached the age of discernment, which is seven years; therefore, the Adhan of a child under seven years is not valid.
Fourth condition: Must be male; therefore, the Adhan of a woman is not valid.
Abdullah bin Umar (may Allah be pleased with him) said:
ليس على النساء أذان ولا اقامة
Women do not have Adhan and Iqamah.
Also, raising the voice in Adhan is Sunnah, and a woman is not qualified to raise her voice; for this reason, a woman will not recite Talbiyah loudly. When the Prophet Muhammad (peace be upon him) appointed Umm Waraqah (may Allah be pleased with her) to lead her household in prayer, an old man was appointed as the Mu’adhdhin.
◈ Qadi Shawkani (may Allah have mercy on him) says:
Adhan is the announcement of the time of prayer and a call for it; thus, achieving this purpose is not possible without raising the voice, whereas women are commanded to observe hijab. Also, during the time of the Prophet, the Companions, the Followers, and the Followers of the Followers, it was not heard that any woman gave Adhan.
The Fatwa Committee of Saudi Arabia stated in a fatwa:
According to the correct opinion of the scholars, women do not give Adhan because during the time of the Prophet Muhammad (peace be upon him) and the era of the Rightly Guided Caliphs, no woman ever gave Adhan.
Fifth condition: Must be just
It is a condition for the Mu’adhdhin to be just, meaning he must appear to be just outwardly and not be a sinner. A sinner is one who commits some major sins.
◈ The author of Manar al-Sabeel says:
The Adhan of a sinner is not valid because the Prophet Muhammad (peace be upon him) described the Mu’adhdhin as possessing the attribute of trustworthiness, and a sinner is not trustworthy. However, if the sin is hidden and not apparent, his Adhan is valid.
The Prophet Muhammad (peace be upon him) said:
الامام ضامن و المؤذن مو تمن اللهم أرشد الأئمة واغفر للمؤذنين
The Imam is a guardian and the Mu’adhdhin is trustworthy. O Allah! Guide the Imams and forgive the Mu’adhdhins.
In this hadith, the Prophet (peace be upon him) described the Mu’adhdhin as trustworthy.
◈ Sheikh al-Islam Ibn Taymiyyah (may Allah have mercy on him) says:
There are two opinions among scholars regarding whether the Adhan of a sinner suffices or not; the stronger opinion is that the Adhan of a sinner will not suffice because it contradicts the prophetic command.
The prevailing view on this issue is that the Adhan of a sinner is permissible but disliked (makruh), but it is not permissible to appoint him as Mu’adhdhin when there are just persons available. However, if he gives Adhan occasionally for some reason, his Adhan is valid though disliked, and there is no need to repeat the Adhan.
As for the Adhan of a sinner who is openly sinful, proud and rejoicing in his sins, and publicly boasts about them, his Adhan is not valid.
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(11) Etiquettes of the Mu’adhdhin:
The Mu’adhdhin has certain qualities; the Mu’adhdhin should be characterized by these traits.
(1) The Mu’adhdhin should give the Adhan for the sake of pleasing Allah:
The Mu’adhdhin should give the Adhan for the pleasure of Allah and should not take wages for it.
Uthman bin Abu al-As asked the Messenger of Allah (peace be upon him): O Messenger of Allah! Make me the Imam of my people. The Prophet (peace be upon him) said:
أنت امامهم و اقتد بأضعفهم و اتخذ مؤذنا لا ياخذ على أذانه أجرا
You are their Imam, take care of the weak, and appoint a Mu’adhdhin who does not take wages for his Adhan.
◈ Imam Tirmidhi (may Allah have mercy on him) states:
According to the scholars, this is the practice. They have considered taking wages for the Adhan as disliked and giving the Adhan for the pleasure of Allah as recommended.
A person came to Umar bin Khattab (may Allah be pleased with him) and said: I love you for the sake of Allah. Umar bin Khattab (may Allah be pleased with him) said: Bear witness that I dislike you for the sake of Allah. The person asked: Why? Umar bin Khattab (may Allah be pleased with him) said: You make mistakes in your Adhan and take wages for it.
(2) Be in a state of ablution (wudu):
It is preferable for the Mu’adhdhin to give the Adhan while in a state of ablution, because Adhan is a form of remembrance (dhikr), and the Messenger of Allah, peace be upon him, preferred to be in a state of ablution for remembrance.
It is narrated from Muhajir bin Qunfudh, may Allah be pleased with him, that he came to the Messenger of Allah, peace be upon him, and greeted him while he was urinating. The Prophet, peace be upon him, did not respond to the greeting until he performed ablution, then he excused himself to Muhajir bin Qunfudh and said that he disliked mentioning Allah without purification. (That is why he did not respond to your greeting.)
However, if the Mu’adhdhin gives the Adhan without ablution, there is no harm.
As Ibrahim, may Allah have mercy on him, said:
There is no harm in giving Adhan without ablution.
(3) Giving the Adhan from a high place:
A woman from the tribe of Banu al-Najjar narrates that my house was the highest among all the houses around the mosque. Bilal رضي الله عنه used to come there and give the Fajr Adhan. He would come before Fajr and sit there, watching for the true dawn. When the true dawn appeared, he would stretch (because sitting for a long time made him tired), then say: O Lord! I thank You and seek Your help for the people of Quraysh so that they establish Your religion (become Muslims). Then he would give the Adhan.
(4) The one facing the Qibla should stand while giving the Adhan:
The Messenger of Allah, peace be upon him, said to Bilal, may Allah be pleased with him: قم فاذن “Stand up and give the Adhan.”
Also, the Prophet’s Mu’adhdhin used to give the Adhan standing while facing the Qibla. Therefore, it is preferable to give the Adhan standing, but if the Mu’adhdhin gives the Adhan sitting due to some excuse, there is no harm.
Hasan al-Abdi narrates that he saw Abu Zaid al-Ansari giving the Adhan while sitting, and his foot was wounded in the cause of Allah.
(5) The Mu’adhdhin should have a pleasant voice:
Abu Mahdhurah, may Allah be pleased with him, narrates that the Messenger of Allah, peace be upon him, liked his voice, so the Prophet صلى الله عليه وسلم taught him the Adhan.
This hadith is authentic.
◈ Imam San’ani, may Allah have mercy on him, says:
“It is recommended that the Mu’adhdhin have a pleasant voice.”
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(12) Sunnah Acts of Adhan
There are some Sunnah acts of Adhan which we mention below:
(1) Inserting both fingers into the ears:
It is Sunnah for the Mu’adhdhin to insert both of his fingers into his ears while giving the Adhan.
Abu Juhaifah (may Allah be pleased with him) narrates that he saw Bilal (may Allah be pleased with him) giving the Adhan with both fingers inserted into his ears.
Imam Tirmidhi (may Allah have mercy on him) states:
According to the scholars, it is practiced that it is recommended for the Mu’adhdhin to insert both fingers into his ears.
(2) Turning the neck to the right at حــى عـلـى الصلاة and to the left at Hayya ‘ala al-Falah:
It is Sunnah for the Mu’adhdhin that when he reaches حي على الصلاة, he turns his neck to the right, and when he reaches حي على الفلاح, he turns it to the left.
Abu Juhaifah (may Allah be pleased with him) narrates that he saw Bilal (may Allah be pleased with him) turning his neck when he reached حي على الصلاة and حي على الفلاح, but he himself did not turn.
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(3) Saying الصلاة خير من النوم in the Fajr Adhan:
In the Fajr prayer, after حي على الفلاح, it is Sunnah to say الصلاة خير من النوم.
Abu Mahdhurah says that the Messenger of Allah, peace be upon him, taught him the Adhan and said:
فان كان صلاة الصبح قلت: الصلاة خير من النوم الصلاة خير من النوم
In the Fajr Adhan, after حي على الفلاح, say these words twice more: الصلاة خير من النوم ، الصلاة خير من النوم “Prayer is better than sleep, prayer is better than sleep.”
Anas, may Allah be pleased with him, says that in the morning Adhan, after حي على الفلاح, it is Sunnah to say الصلاة خير من النوم.
Mujahid narrates that I was with Abdullah bin Umar, may Allah be pleased with them both, when someone said الصلاة خير من النوم in the Zuhr or Asr Adhan; Abdullah bin Umar said: “Take us away from here because this is an innovation.”
And the words of the compiler Abdul Razzaq 475/1 are: “Take us away from this innovator.”
(4) Giving the Adhan at the prescribed time:
The Mu’adhdhin should give the Adhan at the prescribed time.
Jabir bin Samurah (may Allah be pleased with him) narrates that Bilal (may Allah be pleased with him) did not delay the Adhan beyond its time; sometimes he would delay the Iqamah slightly.
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Second Chapter: Rules and Issues of Iqamah
(1) The literal and Shariah meaning of Iqamah
اقامت is the verbal noun of the word اقام, which means to establish something, and in Shariah terminology, it is the announcement of standing for prayer by specific prescribed words.
(2) The Virtue of Iqamah:
Abu Hurairah (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) said:
اذا نودي للصلاة أدبر الشيطان له ضراط حتى لا يسمع التاذين فاذا قضى النداء اقبل حتى اذا ثو ب للصلاة أدبر حتى اذا قضى التثويب اقبل حتى يخطر بين المرء و نفسه يقول: اذكر كذا اذكر كذا لما لم يكن يذكر حتى يظل الرجل لا يدرى كم صلى
When the call for prayer (Adhan) is made, Satan departs, turning his back and blowing air so that he does not hear the Adhan. When the Adhan ends, he returns until the Iqamah is pronounced, then he flees again. When the Iqamah ends, he returns once more to whisper doubts into a person’s heart, saying, “Remember this, remember that,” things that the person never used to recall, until the person does not know how many prayers he has performed.
Jabir (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) said:
اذا ثو ب بالصلاة فتحت ابواب السماء و استجيب الدعاء
When the Iqamah is pronounced for prayer, the gates of the heavens are opened and supplications are accepted.
(3) The Ruling on Iqamah:
Like the Adhan, the Iqamah is a communal obligation (Fard Kifayah) for the five daily prayers and the Friday prayer.
(4) Method of Iqamah:
Two methods of Iqamah have been reported in the Ahadith, which we mention below:
First method:
الله اكبر ، الله اكبر ، اشهد أن لا اله الا الله ، أشهد أن محمد رسول الله حي على الصلاة ، حي على الفلاح ، قد قامت الصلاة ، قد قامت الصلاة ، الله اكبر الله اكبر لا اله الا الله
Anas رضي الله عنه narrates that Bilal was instructed to say the words of Adhan in pairs and the words of Iqamah in singles, except for “Qad qamatis salah.”
Abu Rafi رضي الله عنه narrates that he saw Bilal رضي الله عنه saying the words of Adhan twice and the words of Iqamah once in front of the Messenger of Allah صلی اللہ علیہ وسلم.
Second Method:
الله اكبر ، الله كبر ، الله اكبر ، الله اكبر ، أشهد أن لا اله الا الله ، أشهد أن لا اله الا الله، أشهد أن محمدا رسول الله ، أشهد أن محمدا رسول الله حي على الصلاة ، حي على الصلاة ، حى على الفلاح ، حى على الفلاح ، قد قامت الصلاة ، قد قامت الصلاة ، الله الله اكبر ، الله اكبر ، لا اله الا الله
Imam Khattabi (may Allah have mercy on him) says:
“The hadiths that mention saying the words of Adhan twice and the words of Iqamah once are more authentic in terms of chain compared to other hadiths, and most scholars follow this practice. Also, this practice is prevalent in the Haram, Hijaz, Sham, Yemen, and the lands of Egypt, etc.”
(5) Responding to the Iqamah:
Regarding responding to the Iqamah, there is a hadith in Sunan Abu Dawood which is weak and not suitable for argument. The ruling is that no response should be given to the Iqamah.
(6) The interval between Adhan and Iqamah
The purpose of Adhan is to announce the time of prayer, therefore, enough time should be kept between Adhan and Iqamah so that the worshipper can prepare for prayer and reach the mosque. For example, if someone is eating, they should finish eating; if someone is performing ablution, they should complete it; and the worshippers already in the mosque can perform Sunnah prayers, etc.
Abdullah bin Mughaffal (RA) narrates that the Messenger of Allah (PBUH) said:
بين كل أذانين صلاة بين كل أذانين صلاة ثم قال فى الثالثة: لمن شاء
Between the two Adhans (i.e., Adhan and Iqamah) is the prayer, between the two Adhans is the prayer, then he said a third time: for whoever wishes.
Anas (RA) narrates that in Medina, it was our habit that when the Mu’adhdhin gave the Maghrib Adhan, people would run and go behind the pillars and pray two Rak’ahs.
Abi bin Ka’b (RA) narrates that the Messenger of Allah (PBUH) said:
يا بلال ! اجعل بين أذانك و اقامتك نفسا يفرغ الآكل من طعامه فى مهل ويقضى المتؤضى حاجته فى مهل
O Bilal! Leave enough time between your Adhan and Iqamah so that the one who is eating can finish his food easily and the one who is performing ablution can finish his ablution easily.
الحمد لله الذى بنعمته تتم الصالحات
وصلى الله على نبينا محمد و على آله و صحبه أجمعين
